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“And you shall teach them diligently to your children.” (6:7)

Rashi explains that “your children” refers to one’s students. Indeed as Rashi notes, “talmidim,” students, are often referred to as “banim,” children. It seems puzzling that the Torah would refer to students as children, thereby attributing to the rebbe, teacher, the status of a father. Chazal clearly state that a rebbe has greater halachic status than a father, since the rebbe “brings” the student into “Olam Ha’bah,” while the father brings him only into Olam Ha’zeh. Horav M. Feinstein, z.l., explains that, just as a father bequeaths his child specific natural traits, so, too, a rebbe imbues his student with…

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“Love Hashem, your G-d, with all your heart and with all your might.” (6:5)

The Talmud in Berachos explains “with all your heart,” “levovcha,” is the plural form of “lev,” which implies two hearts or two distinct natural drives, the good nature and evil nature of a person. This statement seems enigmatic. How does one serve Hashem with his evil inclination? Should not evil be uprooted? Horav Moshe Rosenstein, z.l., posits that serving Hashem with one’s evil impulse is actually easier and less complex than serving Hashem with one’s good nature. Horav Rosenstein explains that to love someone means to relinquish one’s possession to the other person. The ability to surrender an object, to…

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“And now Yisrael, listen to the statutes and the laws . . . so that you may live and go and take possession of the land.” (4:1)

Horav S.R. Hirsch, z.l., notes that this pasuk presents the Torah’s prescription for life. Free-willed obedience and adherence to the laws mandated by Hashem allows us truly to “live.” Only by devoting all of our energies to the observance of Hashem’s laws do we attain life. His laws must shape our thought processes and regulate our sensitivities. If Torah does not regiment our life, if its values are not our values, then we have not lived; we have merely existed. Free-willed obedience to the Torah serves as the criterion for our individual lives, transforming mere existence into true living. So,…

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“And see with your eyes.” (3:27)

Rashi explains that Hashem responded to Moshe’s request that he be permitted to see the “good land” by showing him the entire land. Horav Nissan Alpert, z.l., questions this response. Did Moshe merely want to “see” Eretz Yisrael? The Talmud in Sotah 14A states that Moshe’s yearning for Eretz Yisrael originated from a deep longing to perform the specific mitzvos which are applicable only in Eretz Yisrael. Why, then, did Moshe want to “see” the land, and what was Hashem’s response? Horav Alpert explains that Moshe cherished Eretz Yisrael for its holiness. He sought the opportunity to imbue Klal Yisrael…

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“And I beseeched Hashem at that time, saying.” (3:23)

Chazal state that Moshe prayed 515 prayers, entreating Hashem to permit him to enter Eretz Yisrael. He was even willing to enter as an animal, sustaining himself on grass and water, as long as he could be in Eretz Yisrael. When Hashem denied him this request, he asked to be transformed into a bird which could fly throughout the land. Hashem also denied Moshe this plea. This Chazal demands an explanation. What could Moshe have accomplished in Eretz Yisrael as an animal or a bird? If he could not perform mitzvos in Eretz Yisrael what value would his merely dwelling…

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